November 14, 2024
I always feel like somebody's watching me . . .
Psalm 139
Ashley Harbor
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 139:3-6
You search out my path and my lying down
and are acquainted with all my ways.
Even before a word is on my tongue,
behold, O LORD, you know it altogether.
You hem me in, behind and before,
and lay your hand upon me.
Such knowledge is too wonderful for me;
it is high; I cannot attain it.
Psalm 139
Search Me, O God, and Know My Heart
To the choirmaster. A Psalm of David.
1
O LORD, you have searched me and known me!
2
You know when I sit down and when I rise up;
you discern my thoughts from afar.
3
You search out my path and my lying down
and are acquainted with all my ways.
4
Even before a word is on my tongue,
behold, O LORD, you know it altogether.
5
You hem me in, behind and before,
and lay your hand upon me.
6
Such knowledge is too wonderful for me;
it is high; I cannot attain it.
7
Where shall I go from your Spirit?
Or where shall I flee from your presence?
8
If I ascend to heaven, you are there!
If I make my bed in Sheol, you are there!
9
If I take the wings of the morning
and dwell in the uttermost parts of the sea,
10
even there your hand shall lead me,
and your right hand shall hold me.
11
If I say, “Surely the darkness shall cover me,
and the light about me be night,”
12
even the darkness is not dark to you;
the night is bright as the day,
for darkness is as light with you.
13
For you formed my inward parts;
you knitted me together in my mother's womb.
14
I praise you, for I am fearfully and wonderfully made.
1
139:14
Or for I am fearfully set apart
Wonderful are your works;
my soul knows it very well.
15
My frame was not hidden from you,
when I was being made in secret,
intricately woven in the depths of the earth.
16
Your eyes saw my unformed substance;
in your book were written, every one of them,
the days that were formed for me,
when as yet there was none of them.
17
How precious to me are your thoughts, O God!
How vast is the sum of them!
18
If I would count them, they are more than the sand.
I awake, and I am still with you.
19
Oh that you would slay the wicked, O God!
O men of blood, depart from me!
20
They speak against you with malicious intent;
your enemies take your name in vain.
2
139:20
Hebrew lacks your name
21
Do I not hate those who hate you, O LORD?
And do I not loathe those who rise up against you?
22
I hate them with complete hatred;
I count them my enemies.
23
Search me, O God, and know my heart!
Try me and know my thoughts!
3
139:23
Or cares
24
And see if there be any grievous way in me,
and lead me in the way everlasting!
4
139:24
Or in the ancient way (compare Jeremiah 6:16)
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 139:5 lay your hand upon me. A gentle, reassuring gesture.
Ps. 139:1–6 Verse 1 states the theme of the psalm (you have searched me and known me). Verses 2–6 develop that further as a general assertion: God knows all of my activities, all of my words, even my inmost thoughts.
Ps. 139:8–9 These verses use two pairs of opposites: heaven and Sheol; the wings of the morning and the uttermost parts of the sea. This indicates that everything in between is included.
Ps. 139:7–12 The next section makes it clear that there is no way the singer can escape such knowledge. There is nowhere in the universe that God will not be present to lead and hold the believer, and nowhere too dark for God to see him. Some have supposed that the impulse to flee comes from a guilty conscience, but this is unlikely: these verses take delight in the fact that God will “lead” him, an entirely positive benefit.
Ps. 139:14 I am fearfully and wonderfully made. If the ESV text is followed, the statement helps the worshiper to marvel over the mysterious process of a developing baby. The ESV footnote translation, “I am fearfully set apart,” takes the word to be the term for God setting his people apart (Ex. 8:22; Ps. 4:3) or making a distinction between them and those who are not his people (Ex. 9:4; 11:7; 33:16).
Ps. 139:15 in the depths of the earth. As a parallel to in secret, this would be a poetic expression for the darkness and secrecy of the womb.
Ps. 139:13–16 These verses illustrate the point of vv. 11–12 by describing a particular “dark place” where the Lord saw and cared for the singer, namely, his mother’s womb. God was active as the unformed substance (embryo) grew and developed. God is the one who formed my inward parts and knitted me together.
Ps. 139:17–18 These verses provide the right response to the vast extent of God’s thoughts. Verse 18 seems to picture the hopelessness of trying to count God’s thoughts: the number is so large that one would fall asleep attempting it.
Ps. 139:19–22 The wicked person, who joins with men of blood, who speak against God with malicious intent, is someone who actively opposes God.
Psalm Ps. 139. The closing request of this hymn (“search me, O God, and know my heart”) echoes the opening statement. This highlights the psalm’s theme: God’s knowledge of his people.
Ps. 139:23–24 In view of these reflections, the members of the congregation invite God to continue his work of searching and knowing their hearts. God will expose any grievous way (character traits or actions that leads to grief) and will lead the faithful in the way everlasting (the way that leads to eternal life).
S3:225 Psalm 139
Listen NowDive Deeper | Psalm 139
Throughout this psalm, David explores how God is omniscient (knows everything), omnipresent (is everywhere), and omnipotent (can do anything). I don't know about you, but I agree with David when he says that "such knowledge is too wonderful for me" (Psalm 139:6). It is both comforting and overwhelming to know that I serve a God who is everywhere and sovereign over everything at all times.
I remember being told at church camp when I was little to imagine that God's brain was the size of a gym, while mine could fit in my hands. There are some things we can't even begin to understand, but we have to trust that our big, mighty God is in control!
This psalm also reminds me that God is not just with me when I need Him; He is with me when I want to hide. He sees me when I've messed up, when I've fought for control, when I've let people down, and when I've fallen short. Knowing this doesn't bring about guilt or shame, but gratitude. God knows every part of me and still loved me enough to die for me so that I may spend eternity with Him. He sees all of me, yet He offers me a seat at His table.
Because of this, I hope that I can humbly ask what David does in Psalm 139:23, "Search me, O God, and know my heart!" Even though we know that God is all-knowing, we are called to have an active relationship with Him. We should offer Him the weakest, messiest parts of ourselves so that we can be sanctified and shaped to look more like Him. "And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another." (2 Corinthians 3:18).
It's comforting to know that the Lord has both searched me and is continually searching me. Even though He knows the path before me, He still takes me by the hand, no matter my missteps, and leads me forward!
This month's memory verse
Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.
– 2 Corinthians 9:7
Discussion Questions
1. Praise Jesus that you are "fearfully and wonderfully made" (Psalm 139:14)! What are ways that you see the Lord using how He uniquely formed you for His glory?
2. Are there any areas in your life in which it is hard to trust God's sovereignty over the path He has determined for you?
3. Just as David asks in Psalm 139:23, ask the Lord to search your heart. Is there anything you need to confess? Are there any places you need to have pruned in order to bear more fruit (John 15:2)?
4. In asking the Lord to search your heart, what do you hope He sees? What are specific ways you would like to prioritize trying to reflect His character?
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